Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

Yohanes 5:30

5:30 I can do nothing on my own initiative. ²  Just as I hear, I judge, and my judgment is just, ³  because I do not seek my own will, but the will of the one who sent me. ⁴ 

Yohanes 5:36-37

5:36 “But I have a testimony greater than that from John. For the deeds ⁵  that the Father has assigned me to complete – the deeds ⁶  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people ⁷  have never heard his voice nor seen his form at any time, ⁸ 

Yohanes 6:38

6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.

Yohanes 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁹  me will live because of me.

Yohanes 8:42

8:42 Jesus replied, ¹⁰  “If God were your Father, you would love me, for I have come from God and am now here. ¹¹  I ¹²  have not come on my own initiative, ¹³  but he ¹⁴  sent me.

Yohanes 17:4-5

17:4 I glorified you on earth by completing ¹⁵  the work you gave me to do. ¹⁶  17:5 And now, Father, glorify me at your side ¹⁷  with the glory I had with you before the world was created. ¹⁸ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹⁹  accepted ²⁰  them ²¹  and really ²²  understand ²³  that I came from you, and they believed that you sent me.

Yohanes 17:18

17:18 Just as you sent me into the world, so I sent them into the world. ²⁴ 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²⁵  that they will be in us, so that the world will believe that you sent me.

Roma 8:3

8:3 For God achieved what the law could not do because ²⁶  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Galatia 4:4

4:4 But when the appropriate time ²⁷  had come, God sent out his Son, born of a woman, born under the law,

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ²⁸  is no different from a slave, though he is the owner ²⁹  of everything.

Yohanes 4:9-14

4:9 So the Samaritan woman said to him, “How can you – a Jew ³⁰  – ask me, a Samaritan woman, for water ³¹  to drink?” (For Jews use nothing in common ³²  with Samaritans.) ³³ 

4:10 Jesus answered ³⁴  her, “If you had known ³⁵  the gift of God and who it is who said to you, ‘Give me some water ³⁶  to drink,’ you would have asked him, and he would have given you living water.” ³⁷  4:11 “Sir,” ³⁸  the woman ³⁹  said to him, “you have no bucket and the well ⁴⁰  is deep; where then do you get this ⁴¹  living water? ⁴²  4:12 Surely you’re not greater than our ancestor ⁴³  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ⁴⁴ 

4:13 Jesus replied, ⁴⁵  “Everyone who drinks some of this water will be thirsty ⁴⁶  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁴⁷  but the water that I will give him will become in him a fountain ⁴⁸  of water springing up ⁴⁹  to eternal life.”

[3:17]  ¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[5:30]  ² tn Grk “nothing from myself.”

[5:30]  ³ tn Or “righteous,” or “proper.”

[5:30]  ⁴ tn That is, “the will of the Father who sent me.”

[5:36]  ⁵ tn Or “works.”

[5:36]  ⁶ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  ⁷ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁸ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:57]  ⁹ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[8:42]  ¹⁰ tn Grk “Jesus said to them.”

[8:42]  ¹¹ tn Or “I came from God and have arrived.”

[8:42]  ¹² tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ¹³ tn Grk “from myself.”

[8:42]  ¹⁴ tn Grk “that one” (referring to God).

[17:4]  ¹⁵ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ¹⁶ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ¹⁷ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ¹⁸ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[17:8]  ¹⁹ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ²⁰ tn Or “received.”

[17:8]  ²¹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ²² tn Or “truly.”

[17:8]  ²³ tn Or have come to know.”

[17:18]  ²⁴ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:21]  ²⁵ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[8:3]  ²⁶ tn Grk “in that.”

[4:4]  ²⁷ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:1]  ²⁸ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²⁹ tn Grk “master” or “lord” (κύριος, kurios).

[4:9]  ³⁰ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ³¹ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ³² tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ³³ sn This is a parenthetical note by the author.

[4:10]  ³⁴ tn Grk “answered and said to her.”

[4:10]  ³⁵ tn Or “if you knew.”

[4:10]  ³⁶ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ³⁷ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[4:11]  ³⁸ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ³⁹ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ⁴⁰ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ⁴¹ tn The anaphoric article has been translated “this.”

[4:11]  ⁴² sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:12]  ⁴³ tn Or “our forefather”; Grk “our father.”

[4:12]  ⁴⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:13]  ⁴⁵ tn Grk “answered and said to her.”

[4:13]  ⁴⁶ tn Grk “will thirst.”

[4:14]  ⁴⁷ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁴⁸ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁴⁹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).